High power, low power, and equality: Culture beyond individualism and collectivism
High power, low power, and equality: Culture beyond individualism and collectivism
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DOI：
10.1207/s15327663jcp1604_6
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发表时间：
2006-01-01
影响因子：
4.8
通讯作者：
Oyserman, Daphna
中科院分区：
文献类型：
--
作者：
Oyserman, Daphna
文化模式被操作为个人主义和集体主义，并没有给予其他组织轴足够的关注，特别是一个社会如何处理权力，依赖和平等。Shavitt，Lalwani，Zhang，and Torelli（2006）首先提醒权力距离领域（霍夫施泰德，1980），然后超越单一因素强调Triandis（1995）的横向（重视平等）个人主义-集体主义和纵向（强调等级）个人主义-集体主义模型的好处，从而做出了重大贡献。但是，这种方法很难理清权力和个人主义或集体主义的影响;启动程序和权力的实验变化可以克服这种局限性。此外，目前的水平/垂直的方法不区分有和没有权力，虽然社会认知研究记录了高和低权力的自我概念，关系和认知的内容，这表明以前被忽视的文化差异的差异。
Models of culture are operationalized as individualism and collectivism and have not given sufficient attention to other organizing axes-especially how a society handles power, dependence, and equality. Shavitt, Lalwani, Zhang, and Torelli (2006) make a significant contribution by first reminding the field of power distance (Hofstede, 1980) and then moving beyond a single factor to highlight benefits of Triandis' (1995) horizontal (valuing equality) individualism-collectivism and vertical (emphasizing hierarchy) individualism-collectivism model. But this approach makes it difficult to disentangle the effects of power and individualism or collectivism; priming procedures and experimental variations of power can counter this limitation. Moreover, current horizontal/vertical approaches do not distinguish between having and not having power, although social cognition research documented differential effects of high and low power on content of self-concept, relationality, and cognition, which suggest previously neglected cultural differences.